Jeremiah 29:12

Translation
King James Version
Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
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KJV (with Strong's)
Then shall ye call H7121 upon me, and ye shall go H1980 and pray H6419 unto me, and I will hearken H8085 unto you.
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Complete Jewish Bible
When you call to me and pray to me, I will listen to you.
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Berean Standard Bible
Then you will call upon Me and come and pray to Me, and I will listen to you.
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American Standard Version
And ye shall call upon me, and ye shall go and pray unto me, and I will hearken unto you.
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World English Bible Messianic
You shall call on me, and you shall go and pray to me, and I will listen to you.
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Geneva Bible (1599)
Then shall you crie vnto mee, and ye shall go and pray vnto me, and I will heare you,
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Young's Literal Translation
`And ye have called Me, and have gone, and have prayed unto Me, and I have hearkened unto you,
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See also
Matthew 7:7Matthew 7:8Jeremiah 33:3Psalms 50:15Psalms 145:19Psalms 10:17Isaiah 65:24
In the KJVVerse 19,648 of 31,102

Study This Verse

SUMMARY

Jeremiah 29:12 delivers a profound divine promise to the Jewish exiles in Babylon, assuring them of God's attentive and responsive presence. It declares that when His people genuinely seek Him through earnest calling and intentional prayer, He will indeed listen and respond. This verse underscores the vital, reciprocal relationship between humanity's sincere pursuit of God and His faithful willingness to intervene and engage with His people, even amidst prolonged adversity and uncertainty, laying the groundwork for the subsequent promise of being found when sought with all the heart.

CONTEXT

  • Literary Context: Jeremiah 29:12 is situated within a pivotal letter from the prophet Jeremiah to the exiles who had been deported to Babylon by King Nebuchadnezzar. This letter, beginning in Jeremiah 29:1, directly addresses the false hopes propagated by other prophets who promised an imminent return to Jerusalem. Jeremiah's message, however, was counter-cultural and challenging: the exile would last for a full seventy years (Jeremiah 29:10). Amidst this long-term perspective, God offers a powerful message of hope and a future, famously articulated in Jeremiah 29:11. Verse 12 then functions as the immediate practical and spiritual response required from the exiles to engage with this divine promise. It outlines the means by which they are to access God's future plans for them: active, intentional seeking through prayer, which is further elaborated in Jeremiah 29:13.
  • Historical & Cultural Context: The historical backdrop is the Babylonian Captivity, specifically after the first deportation in 597 BC, which included King Jehoiachin and many of Judah's elite. The exiles found themselves in a foreign land, far from the Temple in Jerusalem, which was the traditional center of Israelite worship and where God's presence was believed to dwell. This period was marked by profound despair, disorientation, and a crisis of faith, as the people grappled with the implications of their defeat and displacement. Culturally, prayer was often associated with specific locations (like the Temple) and rituals. Jeremiah's letter, however, encourages a radical shift: to build homes, plant gardens, and seek the welfare of Babylon (Jeremiah 29:5-7). Within this context, the call to "call upon me, and ye shall go and pray unto me" was revolutionary, asserting that God was accessible even in exile, independent of the physical Temple, through personal and communal prayer, thereby redefining their understanding of divine presence and access.
  • Key Themes: This verse contributes significantly to several overarching themes in Jeremiah and the broader prophetic literature. Firstly, it highlights the Power and Necessity of Prayer, presenting it as the primary means of communication with God and a prerequisite for experiencing His intervention. Secondly, it emphasizes God's Attentiveness and Faithfulness, assuring the exiles that despite their circumstances, God is not distant but actively listens and is prepared to respond. This reinforces His covenant commitment to His people, even in judgment. Thirdly, it subtly introduces the theme of Divine Sovereignty and Human Responsibility, where God's ultimate plans (Jeremiah 29:11) are intertwined with the people's active seeking. It's not a transactional relationship but a call to genuine, heartfelt engagement, as further clarified in Jeremiah 29:13. Finally, the verse is a beacon of Hope in Adversity, providing a spiritual anchor for a people facing a long period of displacement and uncertainty, reminding them that their access to God remained open and effective.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Call (Hebrew, qârâʼ', H7121): This primitive root signifies to "call out to," "address by name," "summon," or "proclaim." In the context of prayer, it denotes an invoking of God's name, a public or private declaration of dependence, and often an urgent cry for help or attention. It suggests an initial, direct appeal to God, a recognition of His authority and presence, akin to inviting or mentioning His name.
  • Pray (Hebrew, pâlal', H6419): This primitive root means to "judge (officially or mentally)," and by extension, "to intercede" or "supplicate." The form used in Jeremiah 29:12 (Hithpael) is reflexive, often implying a deliberate, self-reflective, and earnest communion with God. It suggests a more sustained, introspective, and perhaps even self-examining act of prayer, moving beyond a mere call to a deeper engagement of the heart and mind, making supplication.
  • Hearken (Hebrew, shâmaʻ', H8085): This primitive root means "to hear intelligently," often with the implication of "attention," "understanding," and "obedience." When God "hearkens," it signifies much more than passive hearing; it means He listens attentively, comprehends the petition, and is prepared to respond or act decisively. It conveys God's active engagement and willingness to fulfill His promises, implying He will consent, consider, and understand.

Verse Breakdown

  • "Then shall ye call upon me": This clause establishes the initial action required from the people. The "then" is crucial, indicating a conditional consequence directly linked to God's preceding declaration of His plans for their future (Jeremiah 29:11). The people are called to initiate communication with Him. "Calling upon" implies a direct, personal, and often urgent appeal to God, invoking His name and acknowledging His sovereignty and ability to intervene.
  • "and ye shall go and pray unto me": This phrase intensifies the call to prayer, demonstrating a progression from an initial cry to a more deliberate act. The inclusion of "go" (Hebrew: hâlak) suggests intentionality and purposeful movement towards God in prayer, rather than a passive waiting, indicating a journey of the heart and mind into communion with the divine. "Pray" (Hebrew: pâlal) denotes a more sustained, reflective, and intercessory form of communication, indicating a deeper, more earnest engagement than a mere call.
  • "and I will hearken unto you": This is God's direct and powerful promise, the divine response to the human action. The "I will hearken" assures the exiles that their efforts will not be in vain. God promises not merely to hear their words but to listen attentively, comprehend their pleas, and be ready to respond decisively. This statement underscores God's faithfulness, His accessibility, and His desire for an active relationship with His people, even in their most challenging circumstances, confirming His willingness to engage and act.

Literary Devices

Jeremiah 29:12 employs several significant literary devices that amplify its message. The primary device is Parallelism, specifically synonymous parallelism, where the phrases "call upon me" and "go and pray unto me" convey a similar idea of seeking God, but with increasing intensity and specificity. This emphasizes the multifaceted nature of true prayer, moving from an initial cry to a more deliberate and sustained act of communion. The verse also functions as a Conditional Clause, with the "Then" (Hebrew: wĕʾāz) indicating that God's "hearkening" is directly linked to the people's active seeking. This highlights the reciprocal nature of the covenant relationship, where human response is integral to the realization of divine promise. Furthermore, the verse is a direct Divine Promise, spoken by God through His prophet, offering assurance and hope. The use of first-person ("me," "I will hearken") imbues the promise with personal authority and unwavering certainty, reinforcing God's commitment to His people and their future.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 29:12 stands as a timeless testament to the nature of God and His relationship with humanity. It reveals a God who is not distant or indifferent but intimately involved and profoundly attentive to the cries of His people. This verse reinforces the biblical truth that prayer is not merely a human ritual but a powerful means of engaging with a living, responsive God. It underscores the principle of divine accessibility, assuring believers that no circumstance, no matter how dire or geographically remote, can sever their connection to the Almighty. While God's ultimate plans are sovereign, this verse demonstrates that His promises often invite and require human participation – a heartfelt seeking that aligns with His will and opens the way for His divine intervention. It speaks to God's desire for genuine relationship, where His people actively pursue Him, and He, in turn, faithfully responds, demonstrating His unwavering covenant love and commitment to their welfare.

REFLECTION AND APPLICATION

Jeremiah 29:12 offers profound encouragement and a practical directive for believers today, regardless of their circumstances. Just as the exiles were called to seek God earnestly in a foreign land, we too are invited to engage in persistent and heartfelt prayer wherever we find ourselves – in times of prosperity or adversity, certainty or profound doubt. This verse reminds us that God's ear is always open to His children. It challenges us to move beyond superficial petitions to a deeper, more intentional "going and praying," cultivating a consistent and reflective communion with our Creator. In a world often marked by anxiety and uncertainty, the assurance that God "will hearken unto you" provides an anchor for the soul, fostering perseverance and trust in His unfailing faithfulness. It calls us to active faith, recognizing that while God's plans are sovereign, our diligent seeking is a vital part of experiencing the fullness of His promised hope and future, urging us to engage with Him wholeheartedly.

Questions for Reflection

  • In what areas of your life do you feel most "exiled" or distant from God, and how might Jeremiah 29:12 encourage you to "call upon" and "pray unto" Him in those specific areas?
  • How does the concept of "going" to pray, as opposed to merely thinking about it, impact your understanding and practice of prayer? What practical steps can you take to make your prayer life more intentional?
  • Considering God's promise to "hearken," how does this assurance shape your confidence and persistence when your prayers seem unanswered or delayed?
  • What does it mean for you to "seek God with all your heart" (as implied by the subsequent verse, Jeremiah 29:13), and what might be hindering you from doing so?

FAQ

Does this verse imply that God only hears or responds to our prayers if we "seek" Him hard enough?

Answer: Jeremiah 29:12, particularly when read with Jeremiah 29:13, emphasizes the sincerity and earnestness of our seeking, not a transactional measure of effort. God's faithfulness is not contingent on our perfect performance, but He desires a genuine relationship marked by a willing heart. The "then" in verse 12 indicates that active, heartfelt prayer is the means by which we engage with His promises and experience His responsiveness. It's an invitation to draw near, not a barrier to His hearing. God always hears, but He responds to those who truly desire to connect with Him and align with His will, as seen in passages like 1 John 5:14, which speaks to asking according to His will.

How does this ancient promise to exiles in Babylon apply to believers today who are not in physical exile?

Answer: While the immediate historical context was the Babylonian exile, the spiritual principles of Jeremiah 29:12 are timeless and universal. All believers, in a sense, are "exiles" in this world, awaiting their true home in God's eternal kingdom (Hebrews 11:13-16). We face various forms of "exile" – spiritual dryness, difficult circumstances, periods of waiting, or feeling distant from God. This verse assures us that even in these personal "Babylons," God remains accessible and attentive to our prayers. It's a call to seek Him diligently, regardless of our physical location or immediate circumstances, knowing that He has plans for our welfare and a future (Jeremiah 29:11). The spiritual state of exile, characterized by longing for a better home, resonates deeply with the Christian journey.

What is the difference between "call upon me" and "go and pray unto me" in this verse?

Answer: The two phrases, while similar, suggest a progression and intensification of seeking God. "Call upon me" (Hebrew: qârâʼ) often implies an initial, direct appeal, a crying out or invoking God's name, perhaps in a moment of need or recognition of His sovereignty. It's a foundational act of turning to God. "Go and pray unto me" (Hebrew: hâlak and pâlal) suggests a more deliberate, intentional, and sustained act of communion. The word "go" implies purposeful movement or action towards God, not just a passive thought, signifying a conscious effort to draw near. "Pray" (Hebrew: pâlal) often denotes a more reflective, intercessory, or supplicatory form of prayer, implying a deeper engagement of the heart and mind, a wrestling in prayer. Together, they describe a comprehensive and earnest pursuit of God through active, sincere prayer that moves from an initial cry to a sustained, intentional communion.

CHRIST-CENTERED FULFILLMENT

Jeremiah 29:12 finds its ultimate and most profound fulfillment in Jesus Christ. While the Old Testament promise assured a way for exiled Israel to access God, Christ Himself became the Way, the Truth, and the Life, providing direct and unhindered access to the Father (John 14:6). Through His atoning sacrifice, Jesus tore the veil that separated humanity from God, establishing a new covenant where believers can now "draw near with a true heart in full assurance of faith" (Hebrews 10:19-22). Jesus not only taught His disciples how to pray (Matthew 6:9-13) but also promised that whatever we ask in His name, He will do it (John 14:13-14), thereby guaranteeing God's "hearkening" to those who pray in alignment with His will. Furthermore, Christ serves as our ultimate High Priest, continually interceding for us before the Father (Hebrews 7:25), ensuring that our prayers are heard and presented perfectly. The Holy Spirit, sent by Christ, also assists us in our weakness, interceding for us with groans too deep for words (Romans 8:26-27). Thus, the promise of God's attentive ear in Jeremiah 29:12 is not merely a historical assurance but a living reality, made possible and perpetually active through our union with Christ, who is both the object and the mediator of our prayers.

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Commentary on Jeremiah 29 verses 8–14

To make the people quiet and easy in their captivity,

I. God takes them off from building upon the false foundation which their pretended prophets laid, Jer 29:8, Jer 29:9. They told them that their captivity should be short, and therefore that they must not think of taking root in Babylon, but be upon the wing to go back: "Now herein they deceive you," says God; "they prophesy a lie to you, though they prophesy in my name. But let them not deceive you, suffer not yourselves to be deluded by them." As long as we have the word of truth to try the spirits by it is our own fault if we be deceived; for by it we may be undeceived. Hearken not to your dreams, which you cause to be dreamed. He means either the dreams or fancies which the people pleased themselves with, and with which they filled their own heads (by thinking and speaking of nothing else but a speedy enlargement when they were awake they caused themselves to dream of it when they were asleep, and then took that for a good omen, and with it strengthened themselves in their vain expectations), or the dreams which the prophets dreamed and grounded their prophecies upon. God tells the people, They are your dreams, because they pleased them, were the dreams that they desired and wished for. They caused them to be dreamed; for they hearkened to them, and encouraged the prophets to put such deceits upon them, desiring them to prophesy nothing but smooth things, Isa 30:10. They were dreams of their own bespeaking. False prophets would not flatter people in their sins, but that they love to be flattered, and speak smoothly to their prophets that their prophets may speak smoothly to them.

II. He gives them a good foundation to build their hopes upon. We would not persuade people to pull down the house they have built upon the sand, but that there is a rock ready for them to rebuild upon. God here promises them that, though they should not return quickly, they should return at length, after seventy years be accomplished. By this it appears that the seventy years of the captivity are not to be reckoned from the last captivity, but the first. Note, Though the deliverance of the church do not come in our time, it is sufficient that it will come in God's time, and we are sure that that is the best time. The promise is that God will visit them in mercy; though he had long seemed to be strange to them, he will come among them, and appear for them, and put honour upon them, as great men do upon their inferiors by coming to visit them. He will put an end to their captivity, and turn away all the calamities of it. Though they are dispersed, some in one country and some in another, he will gather them from all the places whither they are driven, will set up a standard for them all to resort to, and incorporate them again in one body. And though they are at a great distance they shall be brought again to their own land, to the place whence they were carried captive, Jer 29:14. Now, 1. This shall be the performance of God's promise to them (Jer 29:10): I will perform my good word towards you. Let not the failing of those predictions which are delivered as from God lessen the reputation of those that really are from him. That which is indeed God's word is a good word, and therefore it will be made good, and not one iota or tittle of it shall fall to the ground. Hath he said, and shall he not do it? This will make their return out of captivity very comfortable, that it will be the performance of God's good word to them, the product of a gracious promise. 2. This shall be in pursuance of God's purposes concerning them (Jer 29:11): I know the thoughts that I think towards you. Known unto God are all his works, for known unto him are all his thoughts (Act 15:18) and his works agree exactly with his thoughts; he does all according to the counsel of his will. We often do not know our own thoughts, nor know our own mind, but God is never at any uncertainty within himself. We are sometimes ready to fear that God's designs concerning us are all against us; but he knows the contrary concerning his own people, that they are thoughts of good and not of evil; even that which seems evil is designed for good. His thoughts are all working towards the expected end, which he will give in due time. The end they expect will come, though perhaps not when they expect it. Let them have patience till the fruit is ripe, and then they shall have it. He will give them an end, and expectation, so it is in the original. (1.) He will give them to see the end (the comfortable termination) of their trouble; though it last long, it shall not last always. The time to favour Zion, yea, the set time, will come. When things are at the worst they will begin to mend; and he will give them to see the glorious perfection of their deliverance; for, as for God, his work is perfect. He that in the beginning finished the heavens and the earth, and all the hosts of both, will finish all the blessings of both to his people. When he begins in ways of mercy he will make an end. God does nothing by halves. (2.) He will give them to see the expectation, that end which they desire and hope for, and have been long waiting for. He will give them, not the expectations of their fears, nor the expectations of their fancies, but the expectations of their faith, the end which he has promised and which will turn for the best to them. 3. This shall be in answer to their prayers and supplications to God, Jer 29:12-14. (1.) God will stir them up to pray: Then shall you call upon me, and you shall go, and pray unto me. Note, When God is about to give his people the expected good he pours out a spirit of prayer, and it is a good sign that he is coming towards them in mercy. Then, when you see the expected end approaching, then you shall call upon me. Note, Promises are given, not to supersede, but to quicken and encourage prayer: and when deliverance is coming we must by prayer go forth to meet it. When Daniel understood that the 70 years were near expiring, then he set his face with more fervency than ever to seek the Lord, Dan 9:2, Dan 9:3. (2.) He will then stir up himself to come and save them (Psa 80:2): I will hearken unto you, and I will be found of you. God has said it, and we may depend upon it, Seek and you shall find. We have a general rule laid down (Jer 29:13): You shall find me when you shall search for me with all your heart. In seeking God we must search for him, accomplish a diligent search, search for directions in seeking him and encouragements to our faith and hope. We must continue seeking, and take pains in seeking, as those that search; and this we must do with our heart (that is, in sincerity and uprightness), and with our whole heart (that is, with vigour and fervency, putting forth all that is within us in prayer), and those who thus seek God shall find him, and shall find him their bountiful rewarder, Heb 11:6. He never said to such, Seek you me in vain.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Vers. 10 seqq.) Because this is what the Lord says: When seventy years are completed in Babylon, I will visit you, and I will fulfill my good word to bring you back to this place. For I know the thoughts that I think towards you, says the Lord, thoughts of peace and not of affliction, to give you a future and a hope. Then you will call upon me, and you will go and pray to me, and I will listen to you. You will seek me and find me when you search for me with all your heart, and I will be found by you (or I will appear to you), says the Lord. Do not, he says, believe in false prophets, diviners, and dreamers of yours, who promise you the return to Jerusalem soon. For unless seventy years are completed, while Cyrus, the king of the Persians, releases the captives, you will not return to your homeland; and then I will fulfill my promises, to bring you back to this place: For I know the thoughts that I think about you, says the Lord. It is said that we know what he thinks, but they, together with their prophets, gods, and dreamers, are ignorant. The knowledge of the future, therefore, belongs only to God. 'I will give you,' he says, 'an end and patience: the end of captivity and the patience of present struggles, or the hope of the future. Then you will call on me and go to Jerusalem: and you will pray, and I will hear you. Certainly, without the invocation and prayer of the captives, the Lord could fulfill what he promised; but he encourages them to pray, so that they may deserve to receive what was promised. You seek me, and you will find me, when you seek with all your heart; according to that Gospel: Ask and you shall receive, seek and you shall find, knock and it shall be opened to you (Matt. VII, 7). According to the anagoge, we are immersed in the confusion of this world as long as we merit to receive the rest of the sevenfold number, and having received penance, may God fulfill what He has promised, and may we be restored to our place in the Church. Therefore, the Lord has seemed to strike us in order to heal us: He will give us an end to our labor and patience: and we will call upon Him, and return to the Church, and we will pray, and be heard: we will seek and find Him when we have sought Him with all our heart, and then He will appear to us. Some interpret seventy years according to what is written: The days of our years in them are seventy years (Psalm 89:10), which when completed, we shall return to the Lord with all our heart, and we shall be heard, and the end of our labor and patience shall come: for now we possess all things in shadow and in image.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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